the trace of reliogous impact in pre- silamic ummyya bn abi salt and

Transcription

E-Journal of Arabic Studies & Islamic Civilization
E-ISSN: 2289-6759
Volume 2 - 2015
THE TRACES OF RELIGIOUS IMPACT IN PRE- ISLAMIC ARABIC POETRY
UMMYYA BIN ABI SALT AND ZUHAYR BIN ABI SULMA
A CASE STUDY
Ahmed Shehu Abdussalam
Faculty of Arts and Humanities
Department of Arabic & Islamic Studies,
Kogi State University, P.M.B. 1008, Anyigba, Nigeria
ABSTRACT
At a glance, the evidence collected by numerous historians world-wide asserted that,
religion often links mankind to his Creator spiritually and mostly through which human
being persives existence of The Supreme Being (Allah), the Almighty God. This is because
the primary aim of man on earth is survival in life. Meanwhile, the question of how to
survive is the major problem which remains his concern. For he believe that the
environment is full of certain things which he neither knew nor understood. Therefore,
human-being naturally needs to be sensitized about the global society in which he found
himself.
Initially, human- beliefs centered on the existence of many goddesses, and he
assumes, is must to serve and worship the gods only to avoid their wrath or anger. This
consequence paves way for the emergence of religious poetical theme, and thereby
initiates poem in mode of prayer made by the then Soothsayers (al-kuhhan). The
composition in many cases served as religious poetical arts determined and constituted the
first kind of global literature through which people convey their messages to the society.
This paper attempts to critically look into the possibility and the certainty of the
notion and the assertion, prior to Islamic era precisely, that, the composition of poetry is
beyond the reach of man intellects without the support of the god of poetry; by making a
brief and general survey of its emergence in the society, sampling those renowned poets of
pre- Islamic period as could be seen in the title of this Paper, and finally examine it's
globally influence from thenceforth till present at a glance, and as in the Nigeria
contemporary rather.
1. THE COMPOSITION OF POETRY IN THE EARLY GLOBAL SOCIETY
The belief towards the notion of literary men (poets), that poetry composing is beyond the reach of
man’s intellects without the support of the gods of poetry made people fear and respect the
minstrels (poets) unwillingly. Because, in the olden-days the society considered the trio-(poet,
magician, and soothsayer)- to be the same frightening secret group2.
Poetry in the midst of Arabs however, lived colorful in the time of Jahiliyyah (the era of
ignorance); mostly in the praise of goddess after which, God guided them to Islam by enlightened
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them by the light of truth (Quran) and were guided to the right path. Though, Arabs in their dark era
the Poets were fun of composing tribal poems as well descriptive odes, and praise their idols.
Meanwhile every tribe was eagered to own a poet or more because the more poets a tribe
had the higher its position is in the society. Whereas, poems as a means of medial flows across the
desert and dwells to the hearts and bosoms of all who heard it.
It was asserted that pre-Islamic poetry emerged in the desert and thereby gained the spirit
of freedom and natural language thus reflecting the poetic talents of the Arabs and meeting their
literacy demands. This could be well understood from the following two hemistiches (verses)
composed by Imrul-Qays, an outstanding poet of the Jahiliyyah period
Meaning:
If I were endeavoring to attain a humble life; A little sum of money would be enough
for me
However, I am endeavoring to attain an everlasting glory, Just as people like me
often achieved glory with determination.
The literature of Jahiliyyah or pre-Islamic Age covered more than a century from about 500 A.D,
when the oldest poems of which we have on record were composed to the year of Muhammad’s
Hijrah (flight to medina) 622 A.D, which served as the starting – point for new era in Arabian
history. The influence of this hundred and twenty years was great and everlasting4.
2. THE EMERGENCE OF ARABS POET
Meaning:
Evidently, when there appeared a poet in a family of the Arabs, the other tribes round
about, would gather to that family and wish them joy of their good luck feast would be
got ready, the women of the tribe would join together in bonds playing upon lutes as
they were wont to do at bridals and the men and boys would congratulate one another
for a poet was of qualities as (a defense to them all: a weapon to word off insult from
their fame forever and generally, they wish not one another joy except for the issues
thus; the birth of a boy, the coming to light of a poet, and the foaling of a noble
warrior!5
3. THE PRE-ISLAMIC POET
It is generally believed that pre-Islamic poets were considered heroes and outstanding figures of
their tribes in Arabic peninsular. This could be understood from the aforementioned stanzas
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attributed to Imrul-Qays who was the leader of most famous pre-Islamic poets. Among them were
Antara bin Shadad, al-Nabigha’ al-Dhubyani, Umayya bin Abi Salt and Zuhayr bin Abi Salma.
Apparently, poet in the Pre-Islamic era occupied the position of journalist of the present
time, because it was only through poetry that people made their stand known on certain burning
issues.6
Similarly, poets also relates such values of generosity by which Zuhayr bin Abi Sulma said in
respect of Harim:
7
Meaning:
Had been Zuhayr not mentioned it in his odes
The generosity of Harim would not have been known.
However, some scholars are with opinion that religion had very little influence on Arab lives
in the pre-Islamic period, and that only scanty traces of religious themes could be found. These
poems were traditionally embedded, with the exemption of a very few verses narrated in the “kitab’l
- Asnam” by ibn Khalbi.8
4. UMAYYAH BN. ABI SALT:
He was born in the year 669CE at Basra and died in 715/716 at a place known as (Fergana). He
served under Umayyad caliphate between 710 & 715 as a Governor of Khurasan.
He gave allegiance to Umayyad caliphate under al-Hajjaj patronage, he took ray from the
rebel Umar Abi Salt in 701- his campaign was court short upon receiving the news of death of alHajjaj.9
Though, the above aforementioned statement was a contrary notion in the case of Zuhayr
bin Abi Sulma and Umayya bin Abi Salt, both that were known as monotheists (Hanifites), of their
time. Therefore the latter composes religious poem as he was outstanding figure among others of
his contemporary poets, he dealt with several religious themes in his poetic art, such as:
Resurrection day, Angels, God and Accountability in the Day of Judgment. In an example of his
religious theme, Umayya, has this to say on the judgment in the hereafter.
1
2
3
4
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5
Translation:
1. The criminal are driven stack naked to that,
Which is suppressing and (to others) warning.
2. They would lament their sorrow for long,
And cry out on being long chained.
3. For they will not be dead in order to relax,
And also feel the unbearable heat of (hell) fire.
4. The pious- (the God fearer) - will be in the truth Abode,
And comfortably dwelling in shady places for life.
5. To them be all what they desire,
And wishes inform of complete joy (forever)
Furthermore, the pre- Islamic era was said about that:
“When God repulsed Abyssinians from Mecca and note them with this vengeance,
the Arabs held the Quraysh in high respect and said: They are God’s people. God hath
fourth for them and hath defended them against their enemy, poems, were made on
this matter. And according to the Ibn Ishaq, the following verses – (more reasonable)were ascribed to Ummaya bin Abi Salt, a well known poet and monotheist (Hanif),
contemporary with Muhammed11 when he lamented in mentioning the event of
elephant and describing the Hanifite, religion of prophet Abraham, thus:
1
2
3
4
5
6
7
12
8
Translation:
1.
2.
3.
Lo, the signs of our Lord are distinct,
None disputes them except the unbelievers.
He created Day and Night, and each is clear,
Certainly His Reckoning is ordained.
Gracious Lord, He illuminates the day time
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4.
5.
6.
7.
8.
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With a sun widely scattering radiance.
He placed the Elephant at mighammes,
So that sore it limped as tough it were hams tray.
Clearing, close to its halter, and down dropped,
As one falls from the crag of a mountain.
Gathered round it were princes of kinda,
Noble heroes, fierce hawks in the battle front.
They left it, they all fled together,
Everyman with his shank bone broken.
Vain before God is every religion,
when the dead rise except the Haniftes.
Evidently there were a numbers of religious thinkers before
Muhammed (SAW), who were
described as Hanifites and of whom the best known are waraqah bin Nawfal of Quraysh; Zaid bin
Amr bin Nufayi; also of Qurayhs; and “Ummaya bin Abi Salt of Saqif . ”13
However, the faith and practice of Umayya bin Abi Salt was strictly affirmed by historian
scholar, who further lamented: “As regards Umayya bin Abi Salt, according to kitab’l- Aghani, he had
studied the Holy Scriptures’ of his time. He also wore sack – cloth as a mark of devotion forbade
wine as unlawful. He also disbelieved in idols, and earnestly sought the true religion14 (al-Islam)”.
Meanwhile, the latter verses of Umayya a few of which has been quoted and translated as indicated
above showed clearly that, there were direct influences of the Glorious Qur’an which also indicate
the degree to which he had been indoctrinate by this Holy scriptures.15
5. ZUHAYR BIN ABI SULMA
Zuhayr was related to mazinah the daughter of both ka’ab bin Rabi’at and Ummu Amr bin Adin, a
grandmother to Zuhayr’s paternal grandmother born at al- Hajr )
( in about 520AD where he was
brought up.
As an orphan at an early age his mother was re-married to Aws bin Hi’r, who took proper of
him. Zuhayr later married a lady called Laylah whose nick name was Ummu Awfa, she gave to a
number of children all of whom died young. Zuhayr was said to have lived for ninety [90] years and
in 610AD, before the Prophetic mission of Muhammad [SAW]. He was among the giant poets of the
pre-Islamic period. He was one of the trio of the period which included Imri-ul Qays and Nabighah
al-Dhubyani. 16
It was said that Zuhayr bin Abi Sulma of the tribe of Muzayna, celebrated an act of private
munificence which brought about the conclusion of two chiefs Dhubyan, Harim bin Sinaa and Harith
bin Awf the whole of sum of blood- money to which the Abasites where entitled on account of the
greater number of those who have fallen on their side. Such an example generousity and unusual
patriotism performed by Harim and Harith which seized off bloodshed crisis between Abs and
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Dhubyan was a field subject for one-Zuhayr-who never praised men, except as they deserved. In the
light of the above, he lamented thus:
“Noble pair of Qays bin Murra well, you laboured to restore,
“Ties of hindered hewn asunder by the bloody strike of war”. 17
Consequently, Zuhayr, unlike his contemporary in the pre- Islamic era was known for
promoting peace and moral deeds through his poetry. His prevention of futher bloodshed was
clebrated thus:
1
2
3
4
18
5
Translation:
1. I swear by the ancient House in Mecca around which circumambulates,
which its builder were from among Quraysh and Jurhum.
2. Solemnly in bound of leaderships were both found,
at all cause the peace you gave to Abs and Dhubyan.
3. The both remained commensurated by the Abs and Dhubyan tribes,
after the engagement of both in the extintion and Deeping in to perfume of Manshim.
4. You have both becoming good citizens consequent to what you have done,
as both of you exonerated yourself from sins and blunders.
5. The two great nobles, I credit you exceeding,
He who takes nobility as his virtue will definitely prosper.
Meanwhile, the above verses of Zuhayr bin Abi Sulma might appear as an ordinary eulogy, but it
would be discovered that it has religious portrait. This is because Zuhayr, encouraged charity and
gratitude for any favour rendered as an act of ibadah. The (Diwan) anthology of Zuhayr is another
good material of religious poetry of his period. In which people are cautioned on their actions on the
“Day of Recokning”. Others contents in his collection Diwan relates morality, global examining,
mediation on death and the value of life of the individual. In the light of the above, Zuhayr remarks
thus:
1
2
3
4
19
5
Translation:
1. Relate a message of mine to making;
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Oh! Dhibyan will you remained splited in totality.
2. Hide from God not the guilt you dare bore into hearth
verily, thing so ever you would hide from God, He knows.
3. Is laid up for meantime in a scroll and treasured there,
for in the day of retribution, is avenged in no hesitating.
4. Whichever be endemia nature of a man,
and dare assumed it hidden -to people-, is but, known.
5. Whosever aims at escaping the trench of Death, finaly meets it,
Even though, tried disappear as acceding heaven with a ladder.
Zuhayr, like his contemporary, Umayya bin Abi Salt, obviously proceeded with a natural and touching
allusion to his old age, to enforce mediation and morality encouraging by the situation as he uttered
the following stanza:
1
2
3
4
20
5
Meaning:
1. “I am weary and this lifes burden; he who remained existing,
after eighty and this much; well a man weary be he.
2. Death is like a fightable and camel stumbling on the smitten die,
but the others whom it passes by aged and weary in weakness.
3. He that often deals with folk in unlike fashion underneath self,
they will trample him feel the sharpness of their teeth.
4. He that had enough and over and in niggard with his pelf (wealth),
will be hated of his people and left free to praise himself.
5. Whatever be endemia nature of a man
and dare thought it hidden - to people - is but, known”
The sententious wisdom and moral earnestness of Zuhayr’s poetry are in keeping with what has
been said above concerning his religious ideas.
Although, he died before Islam, but the poetical gift he inherited from his uncle Bashma was
bequeathed to his son Ka’ab the famous author of the Su’aid.
Religious portrait in Umayya bin Abi Salt poems however found in the following:
1
Meaning: The criminal are driven stack naked to that,
Which is suppressing and (to others) warning.
This could be adequately understood with reference to a Qur'anic verse, Allah says:
…
...
Translation:
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The Unbelievers will be led to Hell in crowds; … of the meeting of this Day of
yours?… "True: but the Decree of Punishment has been proved true against
the Unbelievers!" 21
49
…
Translation:
"And behold! ye come to Us bare and alone as We created you for the first
time…"
22
Another stanza of Umayyah reads:
Meaning: Thanks to Allah for seeing us through day and night
In His mercy we weaks and so my Lord takes us tonight.
While Quran says :
71
Translation:
“So glory be to Allah, when reach eventide and when you rise in the morning!”23
2
.
The poet Ummayah lamented thus :
3
Meaning:
The lord of Hanifite, whose pelf (wealth) never vanish
Fills up the earth and heaven in sovereingty
Whereas Quran stated:
49
Translation:
"What is with you must vanish, what is with Allah will endure!24
Umayyah’s stanza again reads :
‫يا تعذ غايتُا يٍ سأط يحياَا‬
***
‫ي نُا يُا فيخثشَا‬
ّ ‫أال َث‬
Meaning: Would there be from among us a prophet, who might be
warning us against next ultimatum after death
While Quran says:
37
‫ٔ فانٕا نٕ ال َضل ْزا انقشآٌ عهى سجم يٍ انقيتيٍ عظيى‬
"
Translation:
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"ِِAlso, they say: “while is not this Quran send down to some leading
man in either of the two (chief) city.”25
But in case of Zuhayr bin Abi Sulma, the religious portrait in his ode reads:
2
Meaning: Hide from God not the guilt you dare bore into hearth
verily, thing so ever you would hide from God, He knows.
The stanza correlates with the Quranic verse that says:
74
Translation:
"Allah knows what you conceals or reveals” 26
3
Zuhayr in
one of his stanzas again stated:
Meaning: Is laid up for meantime in a scroll and treasured there,
for in the day of retribution, is avenged in no hesitating
While the Qur'anic verse states:
73
Translation:
"Every man's fate We have fastened on his own neck: on the Day of Judgment
We shall bring out for him a scroll which he will see spread open. (It will be said
to him): "Read this(own) record: sufficient is your soul this day to make out an
account against you.’’27
5
Meaning: Whosever aims at escaping the trench of Death, finaly meets it,
Even though, tried disappear as acceding heaven with a ladder.
Quranicِ verse lamented thus
8
Translation:
“Say The Death from which you flee will truly overtake you : then will you be
sent back to the knower of secret and open: and He will tell you (the truth of)
the things that ye did!’28
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OtherQuranicverse
Translation:
"Wherever ye are death will find you out even if ye are in towers built up
strong and high!
From the above, one could realize the beauty of religious nation of the pre- Islamic poets the
corresponding references were found in the Quran.
As far as literature is concerned the pre- Islamic age covers century from about 500 AD,
when the oldest poems of which we have no many of its record were composed, to the year of
Muhammad (SAW) flight to Medina (622 AD), which is the starting point of a new era in Arabian
history. The influence of this hundred and twenty two years was great and lasting in portraying the
religious poetic arts before the advent of Islam.
6. FINDINGS
Though, more to be found are traditional religious sect poems worldwide before Islam as in Arabic
peninsular, in light of such: Ijala, is a kind of poem peculiar to Yoruba94 hunter as a similitude in
Hausa called “wa kar- pharaota" believed to have introduced by the god of iron- (ogun) – in Yoruba
terminology in this regards, Abubakar states:
“It is said that Ogun was ill as result of the evil machination of his enemies
hetherefore consulted a Babalawo who enjoined him to chart ijala to
entrance his example. It has however, traced out to be a sort of occupational
poetry in which the hunters and smiths specialized. Ogun is believed among
the Yoruba to the god of iron. Although whoever has a profession which is
related to the use of iron should worship ogun in the Yoruba traditions. It
would appear nonetheless, that only hunters smiths are inspired by ogun to
compose the poem”33
Therefore, this form of Yoruba literary verbal art “Ijala” and the likes, were obviously
indebted to Arabic and Islam which later sprang regarding some of its linguistic and semantic
formation being loaned and borrowed from the Arab hence seems to be a unique module of the
widely growing poems of Yoruba and others which constitute different themes such as “religious
themes” economic, politic and social poetical poems.
The few mentioned above could be taken as measures to probably establish the possibility
of the earlier notion that poets from their day of emergence were influenced by unseen spirit. This in
fact could be, if is related to the historic confirmation that: “firstly, the ancient Arabs poet (shair,
plural: shu'araa)” as his name implies, was held to be a person endowed with, supernatural
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knowledge, a wizard in league with spirit (Jinn) or Satan (Shaytan) dependent to them for the
magical power which he displayed37. Secondly the ideal of poetry as an art was developed afterward.
Thirdly the pagen shair is the oracle of his tribe, their guide in peace and their champion in war. The
poetry, which most Arabic- speaking Muslims have always regards as a model of unapproachable
excellence, had all the way rooted in the life people, that insensibility molded their minds and fixed
their character and made them morally and spiritual a notion as could be seen in Zuhayr b. Abi
Salam and Umayya b. Abi Salt verses long before the Prophet Muhammad (SAW), welded the
various conflicting group in to a single organism, animated for some time at least, by a common
purpose. In those days poetry was not luxury or cultured only, but the sole medium of literary
expression.
Meanwhile, the Bedouins religion represents the earliest and most primitive form of Semitic
belief. The Arabs initial religion like other forms of conservative belief in the global, Africa in
particular, the society that claims no song no celebrity. Obvious, Africans values songs so much that,
they convey messages to each other in song most especially during ceremony, thus: religious
festival. This is because, they are of the opinion that poetry (songs) and music can be powerful
influence when it is performed by devout believes and anointed by the presence of the Holy Spirit.39
However, the fact that Quran denounces the possession of poetical arts ability of
Muhammad (PEACE AND BLESSING BE UPON HIM) asserted the notion of poets being having satanic
intervention toward their ability of poem composition. This is because Quran state thus:
Translation:
“That this is verily the word of an honored apostle. It is not the word of a
poet: little it is ye believe! Nor is it the word of a soothsayer: little admonition
it is ye receive. (This is) a Message sent down from the Lord of the Worlds.”33
Quranic verses as the above were revealed to actualize the status of the prophet for being
once challenged and accused by unbelievers as an unbeatable poet in the universe; but cleanse be
the prophet rather than, that obscenity and vulgarism.
Although the Quran in other way round dose not in totality forbid Islamic poetry, as it states
thus:
Translation:
"Shall I inform you (O people!) on whom it is that the evil ones descend?
They descend on every lying wicked person. (Into whose ears) they pour
hearsay vanities and most of them are liars. And the Poets it is those
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straying in Evil who follow them: Seest thou not that they wander
distracted in every valley? And that they say what they practice not?
Except those who believe work righteousness engage much in the
remembrance of Allah and defend themselves
only after they are unjustly attacked. And soon will the unjust assailants
know what vicissitudes their affairs will take!”39
7. CONCLUSION
Therefore, the birth of the poetical art in the Dark Age would be more reality to be in support of
devil interfering and dominance. Meanwhile, “poetry” is conclusively based on the notion that
undoubtedly, it’s chanting and charming were influenced by devil spirit as per the above quotation,
even though is not totally forbidden. For an example is given for a kind of poem composed with
good spirit and faith in the uniqueness of “The Supreme Being”, who in His Grace and Mercy does
bestow wisdom and talents to whom so He wishes. And in the light of this the Prophet Muhammad
(SAW) in his time, once challenged his companions and lamented: ‫"يا يًُع انقٕو انزيٍ َصشٔا سسٕل هللا‬
"!
35
‫تسالحٓى أٌ يُصشِ تأنسُتٓى‬thus: "what could there prevents my companions to use their tongues
(poetry-art) as means of defense against the "Satire” odes of poetry confronting Islam and its
followers by their enemies (unbelievers).
As in the case of Umayya bin. Abi Salt and Zuhayr bin. Abi Sulma, thus, the case study of this paper;
One could not be over emphasized, when says perhaps, the level of their devotion as monotheists
has elevated them to earn such kind of sententious in poetical art which falls in collaborating
Quranic messages as being comprehended in the aforementioned analysis when pondering on study
the case of their odes of poetry.
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NOTES AND REFRENCES
1. Ahmad Amin, “Qissat il-adab filalam”, al-Qahira,lajnat-l Tahlif Wa-t- Tarjama Wa- Nashri,
1943, Vol:1,P.113-114.
2. Hawraz,:“fannushir” trans; ways iwod, (cairo: makatabatul-Misriyyah.1947),P.20.
3. El-Sayed Y acob Bakr, “Arabic by Radio”, Vol:1 bk. 3 ed., Cairo, 1962, P.71.
4. Nicholson, “A literary History of the Arabs”, Cambridge University press, 1962, P.71.
5. Al-Zuzuni “Sharu Mua laqats – Sabat, (Maktabatul-Maanif,3rd ed., 1979, pp.132-133.
6. Ibid.
7. Al- Ilory, Luba bul – adab qismu-shir, marcaz Talimil – arabi wal- Islami, 1989, first ed. p.6.
8. Mahir Hassan fahm, Sawqi, Shirul-Islami, cairo,Darul-maarif, n.d., P.23.
9. Ibid.
10. Umar Faruq, Tariq l-adabl-arabi, ed. Bairut, n.d. vol.1 p.218.
11. Reynold A.Nicholson, “A Literary History of the Arabs|”, cambridge University press, 1962,
pp.117-119
12. – 164 ‫ ص‬، ‫و‬1998 ،‫ انطثعح األٔنى‬،‫"أييح تٍ أتي صهد " داس صادس نهطثاعح ٔ انُاشش‬، ‫انذكتٕس سجيع جًيم انجثيهي‬
166
13. Up.cit. p.69.
14. Up.cit. p.149.
15. Up.cit. p. 150
16. Ibid.
17. Al-Zuzuni, “Shar-u Mualaqats – Sabat, Maktabatul – maarif, 3rd ed., 1979, p. 132-133
18. Qasim Abdul-rahman; “Ar Rawdul-urf fi Tafsir siratil Nabawiy Li-Hisham, 17 - Maktabatulkuliyuyah fil-Azhariyya, Jamiatul-Azhar n.d, vol.4.p.89.
19. Fawzi Khali-Latwi, “Diwan Zuhayr”, Lebanon,Beirut, 1968, 1st ed p.36.
20. ‫داس انفكش‬،) ‫( األستار تجايعح انقاْشج ساتقا‬،‫"يختاساخ انشعش انجاْهي " ششحّ ٔ حققّ ٔ ضثطّ انًشحٕو يصطفى انسثقا‬
234 – 233 ‫ص‬، ‫ و‬2114 ‫ْـ‬1424، ‫نهطثاعح ٔ انُشش ٔ انتٕصيع‬،
21. [Quran chpt. 39, Vs. 71, Trans. Ali Yusuf, Amana corporation Brent wood, Mary land, USA
1989A.D. ./1409, A.H
22. Quran: 6, Vs:94/
23. Quran: 30 Vs 17. Trans. Abdullah Yusuf Ali. Roman translation of the Holy quran with full
Arabic Text English Translation, el-monar printing & publishing Distribution Egypt-cairo
Revised Edition : 2000
24. Quran: 16, Vs: 96, Trans “Abdullahi Yusuf Ali, up cit.
25. 43, Vs: 31, Trans. Abdullahi Yusuf Ali, up cit .
26. Quran: 16 vs :19 Abdullahi Yusuf Ali, up cit
27. Quran: 62 vs:8 Trans. Abdullahi Yusuf Ali, up cit.
28. Quran: 4 vs:78 Trans. Abdullahi Yusuf Ali, up cit.
29. Modern Nigeria falls in West Africa between latitude twenty degree north of the
equator and between longitude twenty degree east of green which meridian and it
contains a confluence of Niger and Benue Rivers at Lokoja as its flow into the Atlantic
Ocean belongs here by the side of gulf of Benin .Trans .Razaq D Abubakre (Prof. ), see:
the interplay of Arabic and Yoruba Cultures in South-Western Nigeria.Daru’I-Ilm
Pubihsers, Iwo ,sept. 2004,p.281
30. Razaq D. Abubakre, up cit.
31. Ibid , p. 215
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32. Ige, Simon Abiodun ,”DESERTATION” :A Critical Appraisal of Worship service in ECWA and the
Contemporary Challenges: Acase Study of Ilorin Distric Church Council of
ECWA (I.
D.E.C.), p. 44
33. Quran 25 vs :13 – 14 , Trans. A. Yusuf Ali, up cit .
34. Quran 26 vs :221 – 227, up cit .
35. ،‫و‬1975‫ْـ‬1395 ‫انذكتٕس سايي يكي انعاَي" دساساخ في األدب اإلساليي انُاشش جايعح تغذاد انًكتة اإلساليي نهتٕصيع‬
16 ‫ص‬
.
‫الدكتور أحمد بن عبد السالم‬
‫المحاضر بقسم الدراسات العربية و اإلسالمية‬
‫كلية اآلداب و العلوم اإلنسانية‬
،‫ أنيبا‬، ‫جامعة والية كوغي‬
. ‫نيجيريا‬
Dr.AHMED SHEHU ABDUSSALAM
Department of Arabic and Islamic Studies,
Kogi State Univesity, Anyigba.
P.M.B. 1008, Anyigba, Kogi State Nigeria.
G.S.M:08065470530
E- mail:semssalam @gmail.com
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the trace of reliogous impact in pre- silamic ummyya bn abi salt and

Transcription

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